Isaiah 53:5 — Word Study
WLCוְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃
BSA◂But Hehûwʼ [wounded for us] was piercedchâlal [to bore, profaned] for our transgressionspeshaʻ [rebellion against God] He was crusheddâkâʼ [to crush, bruised] for our iniquitiesʻâvôn [moral evil, sin] the punishmentmûwçâr [discipline, correction] that brought us peaceshâlôwm [completeness, wellness, friendship] was upon Himʻal and by His stripeschabbûwrâh [wounds, bruises] we are healedrâphâʼ■ [to heal, made whole]
| Greek | English | Parsing |
|---|---|---|
| וְהוּא֙ | and he | Conjunction, pronoun |
| מְחֹלָ֣ל | [was] pierced | Verb, Pual, participle (passive) masculine singular |
| מִפְּשָׁעֵ֔נוּ | from transgressions our | Preposition, noun common masculine plural construct, suffix |
| מְדֻכָּ֖א | [was] crushed | Verb, Pual, participle (passive) masculine singular |
| מֵעֲוֹנֹתֵ֑ינוּ | from iniquities our | Preposition, noun common feminine plural construct, suffix |
| מוּסַ֤ר | [the] chastening of | Noun common, masculine singular construct |
| שְׁלוֹמֵ֙נוּ֙ | peace our | Noun common masculine singular construct, suffix |
| עָלָ֔יו | [was] on him | Preposition, suffix |
| וּבַחֲבֻרָת֖וֹ | and by wound[s] his | Conjunction, preposition, noun common feminine singular construct |
| נִרְפָּא־ | it was healed | Verb, Niphal, perfect third person masculine singular |
| לָֽנוּ׃ | to us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. |
| KJV | But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. |
| ASV | But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. |
| YLT | And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace [is] on him, And by his bruise there is healing to us. |
| WEB | But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. |
| BBE | But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well. |
The translations agree on the rendering of the key terms in this verse.
The structure consists of a main clause followed by participial and prepositional phrases that elaborate on the servant's suffering and its effects.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbחָלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 53:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Suffering Servantgenerated
Isaiah 53:5 is part of a larger passage that portrays a servant who suffers on behalf of others. This servant is depicted as taking on the burdens of sin and wrongdoing, leading to healing and peace for the people. The surrounding verses emphasize the depth of the servant's affliction and the transformative power of his sacrifice, as seen in Isaiah 53:4 and Isaiah 53:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 53:6–8 | We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. |
| 2 | Daniel 9:24 | Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. |
| 3 | Zechariah 13:7 | Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones. |
| 4 | Matthew 20:28 | just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” |
| 5 | Romans 3:24–26 | and are justified freely by His grace through the redemption that is in Christ Jesus. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְחֹלָ֣ל, me.cho.Lalgenerated
The word מְחֹלָ֣ל (me.cho.Lal) is a passive participle from the root חָלַל (chalal), meaning 'to pierce' or 'to profane.' In this context, it indicates the act of being pierced, specifically referring to the suffering of the servant for the transgressions of the people.
This word highlights the physical and spiritual dimensions of the servant's suffering. It is not merely a wound but signifies a profound violation that leads to the restoration of others. The passive form emphasizes that the servant receives this action, underscoring his role as a sacrificial figure.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מְחֹלָ֣ל, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it as 'pierced.' This consistency emphasizes the servant's suffering as a pivotal aspect of the verse.
Sentence Structuregenerated
The verse is structured around a series of clauses that describe the actions taken against the servant and their implications. The finite verbs מְחֹלָ֣ל (was pierced), מְדֻכָּ֖א (was crushed), and נִרְפָּא (we are healed) serve as the main actions, with each clause detailing different aspects of the servant's suffering and the resulting benefits for the people.
The arrangement of the clauses emphasizes the sequence of actions and their consequences, highlighting the servant's suffering as a means to achieve peace and healing for others.
Septuagint Backgroundgenerated
In the Septuagint, מְחֹלָ֣ל is rendered as ἐτραυματίσθη (was wounded), which maintains the meaning of physical suffering but may also imply a broader understanding of injury. This choice reflects the translators' interpretation of the servant's affliction as both literal and metaphorical.
The use of ἐτραυματίσθη indicates an emphasis on the wounds sustained, which aligns with the overall theme of suffering and sacrifice present in this passage.
In plain words — the whole versegenerated
Isaiah 53:5 explains how the servant was pierced and crushed for our sins, and through his suffering, we find healing and peace. This verse illustrates the deep connection between the servant's afflictions and the restoration of the people.
Frequently Asked Questionsgenerated
It means that the servant suffered and died as a consequence of our sins, taking upon himself the punishment that we deserved.
The servant's suffering is seen as a means of reconciliation between God and humanity, restoring the relationship that was broken by sin.
Being healed by His stripes signifies that through the servant's suffering, we receive physical, emotional, and spiritual healing, emphasizing the holistic nature of restoration.
This passage is crucial because it outlines the sacrificial nature of the servant's role and the profound impact of his suffering on humanity's relationship with God.
Reflection Questionsgenerated
- In what ways do I see the connection between suffering and healing in my own life?
- How can I better understand the sacrifices made for my well-being?
- What does it mean for me to find peace in the context of suffering?
- How can I share the message of healing and restoration with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the significance of the servant's suffering and its implications for salvation.
Alone did he assume the penalties of our wicked deeds, not when we were half dead but even when already altogether foul and stinking in tombs and graves.Early Church Fathers on Isaiah 53 →
It did not say, “He remedied our infirmities,” lest, as being external to the body and only healing it, as he has always done, he should leave people subject still to death.Early Church Fathers on Isaiah 53 →
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.Early Church Fathers on Isaiah 53 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 53:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction
Read John Gill on Isaiah 53 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Read Robert Jamieson on Isaiah 53 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut; but this was a most false and unrighteous sentence. He was wounded; which word comprehends all his pains and punishments, and his death among and above the rest. For our transgressions; not by them, which is expressed by another particle, not by the wickedness of the Jews; but for or because of them, as this particle commonly signifies, for the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased and procured of God for men. Which interpretation is confirmed, 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause, that he was smitten of God for the guilt of his own sins. 2.…
Read Matthew Poole on Isaiah 53 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 53:5 But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.Ver. 5. But he was wounded for our transgressions.] Not for his own; for he "knew no sin, neither was guile found in his mouth"; nevertheless he took upon him whatsoever was penal that belonged to sin, that we might go free. He was content to be in the winepress that we might be in the wine cellar. He was bruised for our iniquities.] Eαυτοναφηκενειςβελεμνον, as Anacreon did upon a worse occasion. “ Cernis ut in toto corpore sculptus amor! ” O love, that love of his! as Bernard speaketh; let it bruise our hard hearts…
Read John Trapp on Isaiah 53 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) He was wounded . . .—Bruised. Both words refer to the death which crowned the sufferings of the Servant. That also was vicarious. The chastisement of our peace—i.e., the punishment which leads to peace, that word including, as elsewhere, every form of blessing. (Comp. the “reproof of life” in Proverbs 15:31.) In Hebrews 2:10; Hebrews 5:8-9, we have the thought which is the complement of this, that the chastisement was also an essential condition of the perfection of the sufferer. With his stripes we are healed.—The words stretch wide and deep. Perhaps the most touching application is St. Peter’s use of them as a thought of comfort for the slaves who were scourged as He, their Lord, had…
Read Charles John Ellicott on Isaiah 53 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The chastisement of our peace - "The chastisement by which our peace is effected"] Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favour with God. Ar. Montan.
Read AdamClarke on Isaiah 53 →
CambridgeThe Cambridge Bible for Schools and Colleges5. In Isaiah 53:4 the people confess that the Servant was their substitute in his endurance of pains and sicknesses; here they penetrate more deeply into the meaning of his sufferings, perceiving the connexion between his passion and their own sin. The connexion is twofold; in the first place the Servant’s suffering was the penalty due to the people’s transgressions, and in the second place it was the remedy by which they were restored to spiritual health. But he was pierced because of our rebellions, Crushed because of our iniquities. The strong verbs “pierced” (see ch. Isaiah 51:9) and “crushed” (Job 6:9) are probably metaphors expressing the fatal ravages of leprosy. the chastisement of…
Read Cambridge on Isaiah 53 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut he was wounded - Margin, ‘Tormented.’ Jerome and the Septuagint also render this, ‘He was wounded.’ Junius and Tremellius, ‘He was affected with grief.’ The Chaldee has given a singular
Read Albert Barnes on Isaiah 53 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.
But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.
Tyndale line
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
But he was wounded for our transgression, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
But hee was wounded for our transgressions, hee was broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed.
Strictly literal
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.
And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace [is] on him, And by his bruise there is healing to us.
And He is pierced for our transgressions, bruised for our iniquities, || The discipline of our peace [is] on Him, || And by His scourging we are healed.
Yet he was wounded for our transgressions, he was bruised for our iniquities: the chastisement for our peace was upon him; and through his bruises was healing granted to us.
But he was pierced because of our rebellious deeds; he was crushed because of our sins. The punishment for our peace was on him, and with his wounds we are healed.
From the Latin
But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.
Simplified
But he was wounded because of our rebellious acts, he was crushed because of our guilt. He experienced the discipline that brings us peace, and his wounds heal us.
But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Isaiah 53:5 reads: "וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃" The Septuagint (LXX) aligns closely with the MT, as 9 of its 11 words correspond directly, though its word order and articles differ. The Dead Sea Scrolls (1Qisaa and 1Q8) also agree with the MT, maintaining the same structure and wording, with minor variations in spelling and vowel representation. Overall, all witnesses affirm the essential meaning of the text, highlighting the themes of suffering and healing.
וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והואה מחולל מפשעי׳נו ומדוכא מעוונותי׳נו ומוסר שלומ׳נו עלי׳ו ובחבורת׳יו נרפא ל׳נו
11 words on the leather.
והוא מחלל מפשעי׳נו ומדכא מעונתי׳נו מוסר שלמ׳נו עלי׳ו ובחברת׳ו נרפא ל׳נו
11 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 53:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-O-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bp
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bp
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
חַבּוּרָה (chabbuwrah) refers to a stripe, blow, or wound, typically indicating a mark left by injury, such as a bruise. It is derived from a root meaning 'to bind' and covers concepts of hurt or injury. The term is noted in various contexts, but no specific verse is mentioned in the entries.
חַבּוּרָה, [חַבֻּרָה, חַבֻרָה] n.f. stripe, blow
base
H2250 חַבּוּרָה, חַבֻּרָה, חַבֻרָה stripe, blow
2250 chabbuwrah khab-boo-raw'
or chabburah {khab-boo-raw'}; or chaburah {khab-oo-raw'};
from 2266; properly, bound (with stripes), i.e. a weal (or
black-and-blue mark itself):--blueness, bruise, hurt, stripe,
wound.
see HEBREW for 02266
חַבּוּרָה (chab.bu.rah) — wound.
bruise, stripe, wound, blow
Aramaic equivalent: cha.vu.lah (חֲבוּלָא "crime" H2248)
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
